BEHOLD MY SERVANT A MESSIANIC STUDY OF THE OLD TESTAMENT BOOK OF ISAIAH CHAPTERS 28 to 35

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1 BEHOLD MY SERVANT A MESSIANIC STUDY OF THE OLD TESTAMENT BOOK OF ISAIAH CHAPTERS 28 to 35 Outline of Isaiah Chapters 28:1 35:10 F: Warnings, Woes and Wrath: Chapters Woe to Wicked Leaders: 28: Warnings and Woes to Jerusalem 29: Rejoicing and Blessings to Jacob: 29: Warnings to Judah: No safety in Egypt: 30: God s Graciousness to Jerusalem: 30: The Sons of Israel Need to Return to the Lord: 31: Future Blessings on the Nation: 32: Prayer for Zion to take Refuge in the Lord: 33:1-24 G: Conclusion: Contrast of the Wrath and Blessings of God: Chapters The Wrath of God on the nations: 34: The Blessing of the Future Kingdom: 35:1-10 Introduction to Chapters Thomas Constable comments on Chapters 28-33: Chapters are somewhat similar to chapters in content and form. The same general pattern of argument unfolds, but the historical context is somewhat later. The historical context of chapters was mainly Ahaz's reign, in which Judah faced temptation to trust in Assyria for her safety rather than in the Lord. As mentioned above, however, these chapters evidently contain a mosaic of prophecies that Isaiah delivered at various times during his ministry and then arranged in their canonical order for literary purposes. This theological arrangement of material marks the whole Book of Isaiah. Yet a general advance chronologically is also observable. The historical context of chapters was mainly Hezekiah's reign, in which Judah faced the temptation to trust in Egypt. The Judeans began looking more to Egypt for help while Assyria declined as a hope for Judah's salvation as Ahaz had considered her and instead became an increasing threat to the Southern Kingdom's security. Interest in alliance with Egypt was especially strong between the fall of Samaria in 722 B.C. and Sennacherib's unsuccessful attack on Jerusalem in 701 B.C. Also different is the emphasis in chapters on Yahweh's sovereignty over the nations compared with the emphasis in chapters on Judah's choice to trust Him or not. This is a matter of emphasis, however, since both sections deal with both issues. The first part of the present section, chapters 28 33, serves the same general function as chapters 13 23: they focus on the particular situation in Isaiah's day to warn Judah against trusting neighbour nations. The second part, chapters 34 35, like chapters 24 27, again project further into the future and deal more with Israel's eschatological hope.

2 292 The presence of six "woes" also marks off chapters as a distinct unit of Isaiah's prophecy (28:1; 29:1, 15; 30:1; 31:1; 33:1; cf. 5:8-10, 18-23; Matt. 23:13-39; Rev. 8:13; 9:12; 11:14; 12:12). Delitzsch referred to this section (chs ) as "the book of woes."318. It is quite similar to the Book of Micah. Like chapters 13 27, his section is also divisible into three parts. Chapters paint the picture of Judah's foolish leaders concluding that something must be done at once, other than trusting God, to save the people from their enemy. Here the principles involved in Judah's situation emerge clearly. Chapters focus on the proposed solution, trust in Egypt, and the folly of that option. Chapters stress the proper solution, namely: acknowledgment of Israel's true King and trust in Him. In these last four chapters, the application of the principles in history and in the eschaton receive more attention. Note: 318: Delitzsch, 2:2. (Thomas Constable, Isaiah, page 127). The structure of these six woe sections is highlighted by Isaiah s declaration of woe followed by a message of hope, preservation and salvation. (1) 28:1-4 and 28:5-6; (2) 29:1-4 and 29:5-8; (3) 29:15-16 and 29:17-24; (4) 30:1-17 and 30:18-26; (5) 31:1-5 and 31:6-9; (6) 33:1-4 and 33:5-24. F: Warnings, Woes and Wrath: Chapters Woe to Wicked Leaders: 28:1-29 Isaiah s overall emphasis, as recorded in chapter 28, is the pronouncement of woe on the evil leaders of Israel and Judah who have become drunk while boasting in their own designs and actions to save themselves from impending doom. Judah is specifically warned of God s judgment for their covenant with Egypt whom they think will be a strong ally to prevent the Assyrian armies from destroying their small country. It is likely that these messages of woe and wrath were declared by Isaiah just prior to the invasion of Israel by Assyria in 722 B.C. Both Israel and Judah refused to repent and seek God s forgiveness for their rejection of His divine leadership. Failure to trust in God completely for their protection led to their downfall. The leaders of Judah were just as impertinent to God as were their northern neighbors. This is a suggested outline of chapter 28 of Isaiah: A The moral failure of Israel s Political Leaders: 28:1-13 B The moral failure of Judah s Religious Leaders: 28:14-29 B 1: The Offer of God s Foundation Stone: 28:14-22 B 2: The Wisdom of God s Counsel: 28:23-29 A The moral failure of Israel s Political Leaders: 28: :1 Woe to the proud crown of the drunkards of Ephraim, and to the fading flower of its glorious beauty, located at the head of the fertile valley of those overcome with wine!

3 293 Isaiah often used the word woe as an introductory term for a message of warning and judgment. For other declarations of woe see Isaiah 3:9,11; 5:8, 11, 18, 20, 21, 22; 6:5; 10:1, 5; 24:16 (2x); 29:1, 15; 30:1; 31:1; 33:1; 45:9, 10. The prophet s woe in vs. 1 is directed at the pride of the people of Ephraim (Israel) described as drunkards wearing a wreath or a crown which represents the fading and diminishing glory of its capital city Samaria. See also Hosea 7:5 and Amos 4.1 and 6:6. This city sat on a hill and overlooked a fertile valley. Many scholars suggest that Isaiah had made this prophecy prior to 722 B.C. when the Assyrians had captured Israel and had taken many of its citizens captive. Isaiah may have inserted this prophetic message here as a warning to his intended audience, Judah to whom he would soon direct his attention in verses 14 and following. See also previous woe judgments on Israel: Isaiah 5: :2 Look, the Lord has one who is mighty and strong; like a hail storm or a destroying windstorm, like a torrential rainstorm flooding, he will throw their crown down to the earth with his hand. Isaiah declares that the Lord has one who is strong and mighty and is also described as a destructive storm coming down to earth from the hands of the Lord. It is evident from the fulfillment of this prophecy in B.C. that it is the Assyrians who are God s agent of destruction. The proud crown of the drunkards of Ephraim will be thrown down to the ground when the strong and mighty Assyrian army invades the northern kingdom of Israel. The people of Israel should not be surprised that the Lord is bringing judgment upon them. Isaiah, Hosea and Amos had declared prophetic messages warning of God s coming judgment upon them. For example, Amos spoke about the Israelites who: lay down beside every altar upon clothes acquired from debt collateral, and drink wine in the house of their God funded by unjust fines. Amos 2:8. In 2:11-12, Amos declared the indictment of God on Israel: I raised up some of your sons to be prophets, and some of your young men to be Nazirites. Isn't this true, O people of Israel?" says the LORD. 12 But you gave the Nazirites wine to drink, and commanded the prophets, 'Do not prophesy. Hosea in 4:10-11, spoke against the sins of the northern kingdom including their harlotry and drinking: They will eat, and not have enough; they will play the harlot, and will not increase; because they have forsaken the LORD 11 to devote themselves to prostitution with old wine and new that enslave the heart. 28:3-4 The proud crown of the drunkards of Ephraim will be trampled underfoot. 4 The fading flower of its glorious beauty, which is at the head of the fertile valley, will be like the first-ripe fig before the harvest; whoever spots it, gobbles it up soon as he can get his hand on it. Isaiah, after declaring the one (the Assyrians) who will bring God s judgment to Israel (vs. 2), next reveals the awful results of this action. The once proud crown of the leaders of Ephraim (Israel) is now trodden under foot and what has been left of its agricultural bounty would soon be

4 294 devoured by this agent of God (the armies of Assyria). Isaiah uses a portrait of the ruin of Israel s agricultural resources as a description of the downfall of the people of the northern kingdom. The phrase fertile valley in vs. 4 is literally valley of fatness. 28:5-6 In that day the LORD of hosts will become a crown of glory, and a beautiful diadem to the remnant of his people; 6 a spirit of justice to the one who sits in judgment, and strength to those who repel the attack at the gate. Isaiah introduces a message of salvation in contrast to the oracle of woe declared in the first four verses of chapter 28. The LORD of hosts, which can be understood as the Lord of armies, in that day, will become a a crown of glory, and a beautiful diadem to the remnant of his people, vs. 5. Isaiah has been given a superlative prophecy about the latter days, in that day, in which the Lord will reign gloriously on another hill, Zion in contrast to the hill of Samaria. Instead of drunken and depraved human leaders, the Lord Himself will be to His faithful remnant, a crown of glory and beautiful diadem. The Lord will also describe this faithful remnant with similar words as recorded in Isaiah 62:3: You will also be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God. The reference to diadems points to the returning Messiah who will come as a warrior King to rescue His people who have repented on their sin of rejecting Him during His first advent and have called upon Him to return (Hosea 5:15-6:3). When the Messiah returns to the earth, He will be wearing many diadems on His head (Revelation 19:12), signifying, not only that He is the LORD of Lords and KING of Kings, but also, He is the fulfillment of Isaiah s prophecy of 28:5. He will when He returns to rescue His people, in that day, be a crown of glory and a beautiful diadem to the remnant of his people. Isaiah also in 28:5, returns to one of his favorite themes, the salvation of the faithful remnant of the Lord. Isaiah had earlier mentioned this remnant in 1:9, 10:20-22 and 11:11, 16 and will mention them again in 37:31-32 and 46:3. Isaiah, as recorded in vs. 6, states two characteristics of the One who will reign as a beautiful crown and glorious diadem to the remnant of His people. First, the one who will sit in judgment will have a spirit of justice (or judgment) upon him. Isaiah s earlier prophecy, chapter 11:1-5, about the Spirit of the Lord resting on King Messiah is in view here and specifically 11:4: But he will judge the poor with righteousness, and decide for the oppressed of the earth with equity. He will strike the earth with the rod of his mouth; with the breath of his lips, he will kill the wicked. The Lord as judge is a very common theme of Scripture and this role will be one in which the Messiah will continue when He returns and when He reigns in the millennial kingdom. Refer to Isaiah 2:4; 11:3-4; 16:5; Joel 3:12; Micah 4:3; 2 Timothy 4:1, 8; Revelation 11:18; 19:11, and 20: The second characteristic, vs. 6, of the One who will reign is that He will be a: strength to those who repel the attack at the gate. This is a reference to the time of the return of the Messiah when He will empower the faithful remnant to defeat their enemies. Isaiah would

5 295 explain this statement in more detail in chapter 41:8-16 and in particular verses 15-16: 15 Look, I will make you to be a new sharp threshing instrument having many teeth. You will thresh the mountains, crush them and make the hills like chaff. 16 You will winnow them and the wind will carry them away, and the whirlwind will scatter them. Then you will rejoice in the LORD; you will glory in the Holy One of Israel. It is critical to understand that Isaiah, as recorded in chapter 28:5-6, has been given a wonderful prophetic message about the ministry of the Lord when He returns to redeem His people who are called here, the remnant of His people. A further important aspect of this prophecy is that vs. 5 starts with the words, in that day which certainly must be understood as an end-times prophecy especially when coupled with the works, the remnant of His people. Some scholars try to force these words to be a message about the impending assault by the armies of Assyria because the overall message of chapters 28 to 33 is about this time period. However, interspaced in the dialogue Isaiah is having with the people of Israel and Judah, are specific prophetic messages of the salvation of the Lord and His dealings with the faithful remnant who will endure the days of the end-times tribulation and enter victoriously into His millennial kingdom. 28:7-8 Even these reel from wine, and stagger from strong drink; the priest and the prophet reel from strong drink, they are swallowed up because of wine, they stagger with strong drink; they teeter when seeing visions, they stumble when offering judgments. 8 For all tables are full of filthy vomit, there is nowhere that is clean. In verses 7-13, Isaiah concentrates his warning of woe on the priests and prophets of Israel. Some scholars suggest that Isaiah, beginning in vs. 7 is describing events in the southern kingdom of Judah. However, as is there is no direct indication in the text of such a change of location, it seems best to consider that Isaiah, as recorded in these verses, is completing his judgment declaration on the nation of Israel. The notes by John MacArthur in the NASB Study Bible also consider that verses 7-13 to refer to the nation of Israel. These religious leaders, as recorded in verses 7-8, are so besotted with strong drink that they stagger and reel and are so besotted by the wine and strong drink they consumed, have no clean place to eat because of their vomit on the tables. In this confused and depraved condition, these religious leaders of Israel refuse to hear the warnings of Isaiah and scoff at his message. The Lord s words to Aaron (Leviticus 10:8-10) were very clear that priests were not to drink wine or

6 296 strong drink when (while entering and prior to) coming into the tent of meeting. This was to be a perpetual statute throughout all of Aaron s generations; (all priests in Aaron s lineage). See also Hosea 4 and 5 for further pronouncements of judgment against Israel. Victor Buksbazen comments on verses 7-8: There are few passages in the prophetic writings which express o vehemently Isaiah s profound disgust with the nations depraved priests and prophets. Instead of being mediators between the people and their God, instead of teaching them the Word of their God, they are so degraded by their filthy orgies, and so overcome by alcohol that they reel, stagger and mumble, even while performing their prophetic and priestly functions. (Victor Buksbazen, Isaiah, page 249). 28: 9-10 They complain, "Who does he think he is trying to teach knowledge? Who will he make to explain the message? Those who are weaned from the milk, those just taken from their mother's breasts? 10 For he repeats the same precept on precept, precept on precept again and again; line on line, line on line; here a little, there a little." Isaiah records the response of the priests and the prophets. They sarcastically respond to Isaiah by ridiculing his words as being those of an infant with babbling speech. Thomas Constable comments on these people: They accused Isaiah of proclaiming elementary teaching and of speaking to them like small children (cf. 6:9-10). What Isaiah advocated was trust in the Lord rather than reliance on foreign alliances for national security. Isaiah built his hearers' knowledge bit by bit, adding a little here and a little there. This is, of course, the best method of teaching, but it has never appealed to proud intellectuals who consider themselves beyond the simplicity of God's truth. Similarly, today, many modern university professors of religion ridicule those who believe we should take the Bible at face value. "There is no more hardened nor cynical person in the world than a religious leader who has seared his conscience. For them, tender appeals which would move anyone else become sources of amusement. They have learned how to debunk everything and to believe nothing (Heb. 10:26-31), all the while speaking loftily of matters of the spirit (Jas. 3:13-18)."325 "How odd that the more correction we need, the less we think we need it."326 [Note 325: Oswalt, p Note 326: Ibid., p. 511.] (Thomas Constable, Isaiah, pages ).

7 297 28:11-13 So with stammering lips and with foreign tongues he will speak to this people; 12 to whom he said, "This is the rest, give rest to the one who is weary;" and "This is a place of refreshment." Yet they would not listen. 13 Therefore the word of the LORD will be to them precept repeated upon precept, precept upon precept; line upon line, line upon line; here a little, there a little; so that they may go and fall over backward, and be broken, snared, and taken captive. God responds to these drunken leaders in verses God will speak to them through stammering lips and with foreign tongues vs. 11, which is the language of the Assyrians whom they cannot understand. The Apostle Paul used this verse in his first letter to the Corinthians, 1 Corinthians 14:20-21, as a reference to emphasize that maturity is needed in the exercise of the gift of tongues. Isaiah would later refer to the speech of people of a stammering tongue which no one understands in a prophecy about the latter days during the millennial reign. In Isaiah 33:19 the prophet states: You will not see these fierce people, a people whose obscure language you cannot comprehend, whose stammering tongue you cannot understand. In verses 12-13, the prophet s words of mercy and rest for the weary for these religious leaders are spurned and these leaders would not listen to Isaiah. Therefore, in vs. 13 God responds to them that their instruction would be as though they were infants with teaching meted out in small measure, here a little, there a little. The result of their rejection of God s warning is judgment as recorded at the end of vs. 13, they would: go and fall over backward, and be broken, snared and taken captive. The words of Isaiah would soon become reality for the people of Israel. The Assyrians who were the strong and mighty agent of God for this purpose assaulted the nation and took away captive all of its leaders and many of its inhabitants. Only defeat, demise and destruction remained. Those who scoff at God and His message will be severely judged. The Apostle Paul, as recorded in Galatians 6:7 would many centuries later write in his letter to the church in Galatia: Be not deceived: God is not mocked, for whatever a person sows, that will he also reap. B The moral failure of Judah s Religious Leaders: 28:14-29 In verses 14-29, Isaiah turns his attention to the rulers of Judah in Jerusalem. They also scoffed at the message of God, vs. 22. They refused to trust in God for protection and made a covenant

8 298 with Egypt for protection against the invasion of the Assyrians. God in response would do a strange and unusual work. He will turn against His chosen nation and bring upon them the destruction that He had promised to the enemies of His people. Yet He still offers hope in His wonderful counsel and wisdom if they would but listen to Him. Verses can be further subdivided into two parts: (1) The Offer of God s Foundation Stone: 28:14-22 and (2): The Wisdom of God s Counsel: 28: The Offer of God s Foundation Stone: 28: :14 Therefore hear the word of the LORD you scoffers, who rule this people in Jerusalem: The prophet calls the rulers of Judah in Jerusalem scoffers. This is a very harsh term for those who sin against God. God s judgment against scoffers is most severe as the words of 2 Chronicles 36:15-17 testify: The LORD, the God of their forefathers, sent warnings to them by his messengers repeatedly, because he had compassion on his people and on his dwelling place. 16 But they mocked the messengers of God, despised his words, and scoffed at his prophets, until the wrath of the LORD rose against his people, to the point that there was no remedy.17 Therefore he brought against them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary. He did not spare a young man or virgin, old man or the infirm; he gave them all into his hand. For a selected study on this word in Scriptures refer to: 2 Chronicles 36:15-17; Psalm 1:1, Proverbs 1:22, 9:12, 13:1, 14:6, 15:12, 19:29, 21:24, 22:10 and 24:9; Isaiah 28:14, 22 and Acts 13:41. God, however, in His divine temper scoffs at the wicked of the earth who mock Him: Psalm 2:4, 59:8 and Proverbs 3:34. 28:15 because you have said, We have made a covenant with death, and we have an agreement with Sheol; when the overflowing whip passes through, it will not come to us; for we have made lies our refuge, and hid ourselves under deception. Isaiah reveals the extent of the scoffing the rulers of Judah have committed. They bragged, as recorded in vs. 15, that they had made a legal agreement or covenant with the nether-world Sheol and this covenant would protect them from the attack of the Assyrians described as an overwhelming whip or scourge. Vs. 15 does not state with whom these evil rulers made this covenant. However, in chapter 30 verses 1-5, Isaiah states that the rulers of Judah, described as rebellious children, had made an agreement with Egypt. These rulers would include king Hezekiah, to this point in time, was not listening to the warnings of Isaiah. Judah looked to Egypt for protection against the invading armies of Assyria. This would have been a foolish action as Isaiah has already warned of the folly of looking to Egypt as recorded in chapter 19 of his

9 299 prophecy. Also, the covenant people of God, had an everlasting covenant with their Creator promising among other things, blessings on their land: Genesis 12:1-3, 15:18-21, 17:1-21, 26:2-5 and 28: It was an extremely vile sin for the rulers of Judah to seek assistance from a weak, disgraced and pagan nation when the God of the Universe had already cut a covenant with them to bless them and keep them in their land. These rulers even mocked God by stating that they would be protected against the overwhelming scourge for they had made lies our refuge and hid ourselves under deception. vs. 15. God s sure and swift punishment would come to them but perhaps in a way they might not have expected. God, who is rich in mercy, responds, in verses to their wickedness with a stone! There are some who may be tempted to interpret vs. 15 as an interjected latter day prophecy regarding Israel s trouble just prior to the period of tribulation. A covenant is mentioned in the context of this period in Daniel 9:27 when, one who is to come, will make a covenant and then break it by setting up an abomination. Jesus states, that this statement by Daniel the prophet, refers to this abomination of desolation who will stand in the holy place at a time in the future. Matthew 24:15. The Apostle Paul in 2 Thessalonians 2:3-4 and the Apostle John in Revelation 13:14-15 wrote that this event would be for a time in the future. So where does this leave the student of the Scriptures in determining the intent of verse 15? Is it (1) an interjected prophecy only about the latter days, or is it (2) a poetic description of an agreement of protection the leaders of Judah have made with Egypt, or is it (3) a combination of the two where both interpretations are possible? In defense of the first option, F. C. Jennings states: The prophecy therefore must find its definite fulfilment in the future, when there shall again be a Jewish State so organized that it can make an alliance, or covenant; and whilst such a condition may be seen as approaching, it certainly has not yet fully developed. (F. C. Jennings, Studies in Isaiah: Notes on chapter 28, vs. 15). Most scholars defend the second option including the ones often referenced in this Messianic Study of Isaiah. Regarding the third option, other evangelical and conservative scholars, such as David C Cooper, understand that there is a law of double reference in the Scriptures and some passages have a dual fulfillment, such as Cooper s understanding of Isaiah 7: For purposes of this study, it seems best to understand that Isaiah is first, discussing the current threat against Judah and the wicked actions of the leaders of Judah which will result in God s judgment against them. The reference by Isaiah to a covenant of death in the context of chapters is a poetic description of their confidence in Egypt to protect them. However, second, this historical event in Isaiah s day can be used as an application of the actions of the sinful people of God when future events are studied. In the case of the events leading up to the future tribulation period where a similar covenant with death will be made, the student can refer to Isaiah 28:15 as an example of how the Jewish people still have not learned to completely trust in God for protection. Refer also to Daniel 9: 24-27; Matthew 24:15-28; 2 Thessalonians 2:1-4 and Revelation 13:11-18.

10 300 28:16 Therefore this is what the sovereign LORD says, "Look, I am laying in Zion a foundation stone, a tested stone, a precious cornerstone, a sure foundation. One who believes will not panic. There is a definite change to the prophetic message in vs.16. The first word of vs. 16: therefore relates to the context of the preceding verses and also anticipates the response of God to those who have spurned His covenant and scoffed at His word. The response of God to these wicked people is both one of hope and judgment through a tested stone. David L. Cooper comments on vs. 16 and the verses that immediate follow: An examination of this prophecy shows that it related to the first coming of our Lord. It was impossible for those mockers who were ruling Jerusalem in Isaiah's day to recognize the Messiah, had He come in their day. Moreover, it was impossible for those of the same character of the first century to recognize the Messiah when He actually did make His appearance. But the one who believed God and who was following the light which he had would not be in haste but would trust the Messiah for his salvation and protection. However in vs. 17, the prophet went forward in his vision and described the second coming of our Lord in the following words: "And I will make justice the line, and righteousness the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place." In order for one to see the real significance of this verse, he should read II Kings 21:1-15, especially verse 13. In the language of this historical account and this prophecy we see that the line of justice and the plummet of righteousness and their being used refer to God's destructive judgments which He will bring upon the nation in purging all the wicked from Israel. Since verse 16 refers to the events of the first coming of Messiah and verse 17 to those of His return, we know that the entire Christian Dispensation intervenes between the events of verses 16 and 17. The prophet very frequently blended descriptions of the two comings of our Lord into a single picture as he has done here. The leaders of Israel in the end-time will enter a covenant with death and with Sheol will they be in agreement when they make the covenant with the Antichrist, to which fact the Prophet Daniel referred in Daniel 9:27. But that covenant will not protect the people of Israel of the future. It will be the occasion, on the other hand, of special judgments coming upon those who thus enter such an agreement with this future world dictator. As often therefore as the scourge will pass through the land of Israel, it will bring desolation to the country. Israel's plight at that time will be indeed pitiable. Her situation is represented by a man who is endeavoring to rest on a bed that is too short and under cover that is too narrow. Thus the bed and the covering of the agreement with the Antichrist will be insufficient for the protection of those relying thereupon.

11 301 According to verse 21 God will bring a signal victory for the faithful remnant of Israel as He did in the past, when He intervened in her behalf (see II Sam. 5:17-21; Joshua 10:10-14). When Israel looks to the Messiah and pleads for Him to return, having confessed her national sin, He will come and bring this marvelous deliverance. That the prophet is looking forward to the time of the Tribulation and God's universal judgments upon the earth is evident from verse 22, in which the prophet declared, "For a decree of destruction have I heard from the Lord, Jehovah of hosts, upon the whole earth."(d.l. Cooper, Commentary on Isaiah, Biblical Research Monthly- August, 1944). Vs. 16, is clearly a prophecy about the first coming Messiah, the Lord Jesus Christ. God decrees that He is laying for a foundation that is firmly placed: a foundation stone, a tested stone, a precious cornerstone a sure foundation. The three mentions of this stone is an emphatic declaration of the certainty of God s decree prefaced with the beautiful Look, or Behold, I am. That this is a definite messianic prophecy is without doubt as later portions of Scripture testify including an earlier prophecy of Isaiah, chapter 8:14-15 and Psalm 118: Later references in the Old Testament include Zechariah 3:9 and10:4. In the New Testament this reference to the Messiah as the cornerstone is recorded in: Matthew 21:42; Mark 12:10-11; Luke 20:17-18; Acts 4:11-12; Romans 9:30-33, 10:11(quoting Isaiah 28:16), Ephesians 2:19-22 and 1 Peter 2:4-8. The great truth of this prophecy of the Messiah as the cornerstone is explained in Acts 4:11-12: Jesus is the stone that was rejected by you, the builders, he has become the chief cornerstone. 12 There is salvation in no one else, for there is no other name under heaven, given among humans, by which we must be saved. The costly cornerstone is a direct and emphatically clear reference to God s Son who, at the expense of His own life died for the sins of the world so that whoever believes in Him by faith will not perish but have everlasting life. John 3:16. Luke, in Acts 4:12, links the importance of believing in the Jesus Christ by stating that: There is salvation in no one else. The prophecy of God as a stone came early in the Scriptures. In Genesis 49:24, the patriarch Jacob stated: But his bow remained firm, and his arms were strengthened by the hands of the Mighty One of Jacob, by the Shepherd, the Rock of Israel. The word Rock can also be translated as Stone. Moses in his final song of praise, as recorded in Deuteronomy 32:4 stated: He is the Rock, his work is perfect; all his ways are just. A faithful God who does nothing wrong, Just and upright is he.

12 302 The importance of this Rock is mentioned several times in this song of Moses in Deuteronomy chapter 32. The songbook of the ancient Israelites, the Psalms, mention this Rock so many times that it is a compelling argument for understanding the Psalms as a book of prophecy of the coming Messianic king. For an expanded explanation of the importance of this stone refer to Geoffrey W. Grogan, Isaiah in the Expositors Bible Commentary, 1986, pages Vs. 16 of Isaiah chapter 28 continues the decree by God: (the) one who believes will not panic. The word panic is literally to hasten and has the understanding of patiently waiting on God. The sense of the meaning is expressed in Isaiah 25:9: It will be said in that day, "Look, here is our God; we have waited for him, and he will save us. This is the LORD; we have waited for him, let us be glad and rejoice in his salvation." The Apostle Paul quotes Isaiah 28:16 in Romans 10:11 in the context of one of the most important Biblical discussions on salvation. Paul had earlier quoted this statement in Romans 9:33. The Apostle Peter also quotes this statement as recorded in 1 Peter 2:6. The student of Scripture has every right to understand the words of Isaiah in vs. 16 as a salvation message. This precious (costly) and tested stone that God has established is a metaphor for the Messiah, the Lord Jesus Christ. Those who trust in Him for salvation will not be disappointed but receive eternal life. Those who refuse to trust in Him will be disappointed and forever doomed to an eternity of torment without the comforting presence of God and His Son. 28:17 I will make justice the measuring line, and righteousness the plum line. Hail will sweep away the refuge of lies, and the waters will overflow the hiding place. Isaiah provides further details about the just and righteous reign of the Messiah who is described in vs. 16 as the tested and precious cornerstone Who (Himself) will be the sure foundation for His reign which will be centered on Mount Zion. Continuing with the metaphor of construction, Isaiah describes this future reign as having justice as its measuring line and righteousness as its level. Changing metaphors in the second half of vs. 17, Isaiah describes the storm of hail and overflowing waters which will sweep away lies from their secret place of refuge. No place, no matter how secret or remote, will be allowed to harbor lies or sinfulness. The justice and righteousness of the Messiah s reign will clean away all corruption. As David L. Cooper mentions above, vs. 17 is a reference to the second coming of the Messiah, thus the entire church age is contained within the scope of verses 16 and 17.

13 303 28:18-19 Your covenant with death will be annulled, and your agreement with Sheol will not last; when the overflowing whip passes through, you will be beaten down by it. 19 As often as it passes through, it will take you; for morning by morning it will pass through, by day and by night;" when the message is understood, it will cause sheer terror. The prophet, in verses 18 and following, returns to the immediate matter of the covenant that the rulers of Jerusalem have made with Egypt (vs. 15) for protection against the Assyrian armies. See notes above on vs. 15 and 30:1-5. The prophet states in vs. 18 of God s decision that the legal agreement or covenant they had made with Egypt will be cancelled (annulled) and their agreement with Sheol will also be terminated. Trusting in an agreement with Egypt, called a covenant with death and a pact with Sheol, will come to nothing. The nation of Judah, except for Jerusalem, would be trampled by the Assyrians in the near future. The Assyrians will continually and repeatedly destroy the people of Judah in wave after wave of assault. The Assyrian armies will invade Judah in waves of destruction morning after morning and at any-time during the day or evening. The prophet adds (vs. 19) that for those who understand what will happen to them, the conquest by Assyria will be sheer terror. Victor Buksbazen comments on these verses: Using the very terms previously used by the scoffers of Jerusalem, the prophet predicts that they will become the victims of death and Sheol and of the sweeping scourge (epidemic diseases), the companions of devastating war and will know the misery of exile. It shall be sheer terror to understand the meaning of the message, (in Hebrew shemua, hearing or report, the same term which Isaiah used in 53:1). The very report of the disaster with strike terror into the hearts o fthe believers. (Victor Buksbazen, Isaiah, page 251). 28:20 For the bed is too short for one to stretch out on; the blanket too narrow for one to wrap around oneself. In vs. 20, Isaiah records that no place will be safe, nor will there be any hiding place including one s bed which will not provide sufficient cover. This statement should be understood as being similar to a proverb and can be applied to any situation where the plight of people is hopeless and they are left without remedy.

14 304 28: For the LORD will rise up as he did on Mount Perazim, he will stir himself up as he did in the valley of Gibeon; so that he may perform his deed, his extraordinary deed, and bring to pass his work, his unusual work. 22 Now therefore do not mock, lest your bonds be made stronger; for I have heard from the sovereign LORD of hosts a decree of destruction against the whole earth. The mention in vs. 21 of Mount Perazim and the valley of Gibeon are references of past victories by the Lord over the Philistines at Mount Perazim as recorded in 2 Samuel 5: Verse 20 of 2 Samuel 5 states: Then David came to Baal-perazim, and defeated them there. He said, "The LORD has burst out on my enemies before me, like the burst of a flood before me." Therefore he called the name of that place Baal-perazim [the Lord burst out]. The name given to Mount Perazim has the meaning of God being the master of breakthrough and the picture of this action is of waters breaking through a dam overwhelming everything in its destructive path. Isaiah also stated (vs. 21) that God will stir himself up as he did in the valley of Gibeon. This is a reference to the defeat of the Canaanites by the actions of God as recorded in Joshua 10:6-11. Verse 11 of Joshua 10 ends by stating: There were more who died from the hailstones than were killed by the Israelites' swords. The hailstones were sent from God. Just as God had done a strange work on behalf of Israel to defeat Israel s enemies, Isaiah declared that God will take action. He will stir Himself up to do his unusual (strange) work and cause the defeat of His own chosen people who have scoffed at His word and turned away from His protection, (vs. 22). Along with the declaration of coming judgment, Isaiah offered a hope of reprieve to the people of Judah (vs. 22) by requesting that they should not continue their sinful actions of scoffing at God. If they do continue, God will make their situation even worse: lest your bonds be made stronger. Isaiah also explained that these bonds (chains or shackles) would be a means of judgment on the entire earth. Not only would the nation of Judah face destruction but God, in the future, will bring a similar destruction on all the earth s peoples who will scoff at His word and rebel against Him. This added prophetic word by Isaiah is a reminder of God s present (during Isaiah s day) and future plan for the wicked of the earth. The Wisdom of God s Counsel: 28:23-29 Verses are a call by God to the rulers of Judah to listen to the wisdom of His counsel. God describes His words of wisdom in an agricultural setting as in the days of Isaiah almost all of the inhabitants of Judah were engaged in the raising of crops for their sustenance. The Lord reminds these leaders of the work of the farmer who performs the work of harrowing the ground, planting seed and harvesting the crop in methodical ways to produce the best results. The farmer does not perform one task all the time but varies the work as necessary so that the harvest is gained with the results that food is produced. Verse 26 states that it is God who instructs and teaches the

15 305 farmer how to properly perform these functions. Isaiah in vs. 29 completes this portrait of the works of the farmer who is guided by the great wisdom and wonderful counsel of God. See note below on vs. 29. Thomas Constable comments on the implied meaning of these verses: An implication of these two parables (vv and 27-28), not stated, is that God might deal differently with the Southern Kingdom than He dealt with the Northern Kingdom. The Jerusalemites should not conclude that because God would allow the Assyrians to defeat the Ephraimites, the same fate would necessarily befall them. A change of attitude could mitigate their judgment. So this whole "woe" ends with an implied offer of grace. As things worked out, of course, God did allow an invading army to take the Judahites into captivity, after a different invading army had first taken the Israelites captive. But that did not happen at the same time. Sennacherib destroyed Samaria but not Jerusalem. God postponed Judah's judgment because He found a measure of repentance there. (Thomas Constable, Isaiah, page 134). 28:23-29 Listen, and hear my voice. Pay attention and hear what I am saying. 24 Does one plowing in order to plant plow continually? Does one continually cultivate and break up his ground? 25 When he has leveled its surface, does he not spread the seed of caraway, and scatter the cumin, putting the wheat in rows, and the barley in its designated place, and the spelt along its border? 26 For his God correctly instructs him, and teaches him how. 27 For caraway is not threshed with a sledge, nor is a cart wheel rolled over the cumin; caraway is beaten out with a stick, and the cumin with a rod. 28 Grain for bread must be ground; one will not keep threshing it forever; the wheel of one's cart rolls over it, but one does not use horses to crush it. 29 This also comes from the LORD of hosts, who is wonderful in counsel, and excellent in wisdom.

16 306 The prophet in verses asks a series of rhetorical questions that can be likened to a parable regarding the method used by a farmer to cultivate the soil and plant different types of seeds that will yield their intended crop. In verses Isaiah reveals that it is God who correctly instructs the farmer how to cultivate the land and plant his crop. A number of examples are used to illustrate this instruction including caraway, cumin, wheat, barley and spelt. The implication of this parable is that, as a farmer would not cultivate and plow the ground continuously, nor would use improper methods and instruments for planting and threshing, God know how to properly tend and care for His chosen people whom the prophet has described as God s vineyard. In contrast to the ruinous results of the vineyard of God, Isaiah 5:1-7, the planting and tending by God to the crop of His people, will result in a fruitful harvest. The final verse of chapter 28, vs. 29 is a statement of the greatness of God: This also comes from the LORD of hosts, who is wonderful in counsel and excellent in wisdom. The student of Scripture will immediately think of the descriptive words earlier declared by Isaiah regarding the name of the Messiah as Wonderful Counselor recorded in chapter 9 vs. 6. The Lord is reminding the people of Judah to consider Him, who is wonderful in counsel and great in wisdom. The people of Judah were asked to repent of their rebellious actions and consult Him alone for protection. To do otherwise would be foolish and would result in their destruction. In Isaiah s day, the Lord spared the city of Jerusalem when He answered the prayer of Hezekiah, Isaiah 37: Much later however, the people of Jerusalem including their kings had rebelled against and had defied and scorned the Lord to an extent that God s patience had finally run its course and God brought the destruction of Jerusalem at the hands of the army of Babylon under the leadership of king Nebuchadnezzar. (2 Kings chapters 24-25; Jeremiah chapters 39 and 52). In the future, the prediction by Isaiah of the complete destruction of the earth (Isaiah 28:22) will be realized during the days of the Tribulation (Revelation chapters 6-19). But even in the future days as in the present day, God s offer of salvation is open to all who would repent of their sins and by faith believe in His Son and in His sacrificial death and resurrection for atonement of their sins. God will declare righteous all who by faith believe in the Lord Jesus Christ. (Genesis 15:6, Habakkuk 2:4; Romans 3:21-26; 4:3-8). Teaching Outline for Isaiah Chapter 28 A The moral failure of Israel s Political Leaders: 28:1-13 B The moral failure of Judah s Religious Leaders: 28:14-29 B 1: The Offer of God s Foundation Stone: 28:14-22 B 2: The Wisdom of God s Counsel: 28: Warnings and Woes to Jerusalem 29:1-16 Declaration of Woe: 29:1-4 Message of Salvation: 29:5-8 God s Explanation of Judgment: 29:9-14 Declaration of Woe: 29:15-16

17 307 Introduction In chapter 29, Isaiah declares a prophetic message from God that best fits the time at the end of the Tribulation period when Jerusalem will be besieged and destroyed by the armies of the world during the battle of Armageddon and then into the millennial kingdom when the Messiah will reign from Mount Zion. Within the context of these verses, it is evident that Isaiah is not discussing the immediate threat to the city from the Assyrians. The Assyrians did not conquer the city or raze the city to the ground. The complete destruction of Jerusalem in which the city is brought to the ground and when the people of the city will speak as they lay prostrate in the dust will certainly be the days the prophet Zechariah prophesized about in chapters 12 to 14 of his prophecy. Other Scriptures that point to this latter-day destruction include Ezekiel chapter 38; Daniel 11:40-44; Revelation 9:13-21, 14:20 and 16: Declaration of Woe: Isaiah 29:1-4 In four short verses, 29:1-4, Isaiah delivers a prophecy about the complete destruction of Jerusalem by enemies that God Himself will raise up. 29:1 Woe to Ariel, Ariel, the city where David laid siege! Year after year you celebrate the annual cycle of feasts. The prophet gives the city the name of Ariel which in the context of this passage has the meaning of altar hearth as expressed in Leviticus 6:9 and Ezekiel 43: See notes on Isaiah 33:14. Another meaning of this word is lion of God as first mentioned in Genesis 49:9 but refers to the Messiah and not to the city of Jerusalem. Ariel or Jerusalem is: the city where David once laid siege! Lay siege is a translation of the Hebrew word chanah and can also be translated as camped. Isaiah called Jerusalem the city of David in 22:9. The story of the capture of Jerusalem by David and his men is recorded in 2 Samuel 5: 5-:9. Upon sieging Jerusalem, David lived or camped in it and called Jerusalem the city of David. See also 2 Samuel 6:, 10, 12, 16 and many others where Jerusalem is referred to as the city of David. It is this city of David where the Messiah to come would minister and from where, in this same city, the returning Messiah will reign over the entire earth from Mount Zion. The prophet also declared (vs. 1) that the people of God would be continuing in their ritualistic practices of the annual cycle of feasts and other religious observances. They would be continuing these annual observances in form only as Isaiah notes in vs. 13, this people draw near with their words and honor God with their lips but not their hearts, for the fear or reverence of God consists only of human commands which they have learned by rote. Because of their heartless worship of Him, God describes their judgment in verses 2 to 4. David L. Cooper comments on the beginning of chapter 29: Chapter 29 constitutes the second woe. In our translation, however, appears the word "Ho" in the text but "woe" in the footnote. The same word in the original occurs here as appears in the other verses where it is translated "woe." It should be thus rendered here also. Although chapter 29

18 308 constitutes this second woe, the same word appears in verse 15 of the chapter, but it is simply a reiteration of the thought and does not start another oracle of judgment. The Prophet Isaiah declared, "Woe to Ariel, Ariel, the city where David encamped!" What is the significance of "Ariel?" According to its derivation it means either the hearth of God or the lion of God. It is not likely that it means the lion of God here because city is feminine in the original and according to usage, had Isaiah this idea in mind, he would have said the "lioness" of God-- which thing he did not do. It is therefore not likely that he had that comparison in mind. Since this same word occurs in Ezekiel 43:15 and refers to the top of the great altar in the Millennial Age and since in Isaiah 31:9 Jerusalem is represented as a furnace where the fires of God's wrath will burn, it is most likely that our prophet here thought of Jerusalem as the hearth of God. When the Jew thought of Jerusalem, he thought of the Temple first and of the great altar on which the sacrifices were offered to make atonement for them. Thus in the minds of the Hebrews the fire consuming their offerings stood out in bold relief. The transition from this idea to that of comparing the city to a furnace where the fire burns intensely was very easy. In fact, it is simply a play upon words. The fire upon the altar consumed the offerings, especially the whole burnt offerings. These were authorized by the Lord. With this thought as a background, the prophet's mind easily conceived of Jerusalem as a great altar upon which God would burn and consume the dross of the nation--the wicked--and would refine His people and bring them forth as pure gold. Malachi expressed this thought in 3:1-6. This hearth of God is the city where David camped and where the feasts of Jehovah were observed. Shiloh was the place where the worship of God was conducted after Israel left the plains of Jericho. Finally in the days of David God selected Jerusalem out of all other places for placing His name there. (D. L. Cooper, Commentary on Isaiah, Biblical Research Monthly August 1944). 29:2 I will bring distress on Ariel, there will be mourning and lamenting; she will be to me like Ariel [an altar hearth]. God declares through Isaiah, that the city will be a place of lamenting and mourning and will be like an Ariel to Him, for it will be a place of death just as the altar hearth is a place of death for animals sacrificed to the Lord. Lamenting and mourning are closely related in terms of meaning. The Hebrew word for mourning is aniyyah and the Hebrew word for lamenting is taaniyyah. They both stem from the root word anah meaning to mourn. These words also occur in Lamentations 2:5 which is a commentary on verses 1-4 of Isaiah 29: The Lord has become like an enemy, he has swallowed up Israel. He has swallowed up all her palaces; he has destroyed her strongholds. He has multiplied mourning and lamentation in the daughter of Judah.